At a time when Bharat is on the path of becoming Vishwa Guru, teachings of Pandit Deendayal Upadhyaya, becomes very vital in this journey.
When we have entered into “Amrit Kaal” and are striving towards becoming “Vishwaguru” in a real sense, even after technological advancement, the entire world is in chaos. Peace and happiness have become the most difficult tasks, and life has physical, mental, and social issues, as well as disputes between countries and environmental issues that have derailed every nation. It is time for Bharat to exhibit the world Pandit Deendayal Upadhyaya’s teachings. The “Ekatma Manav darshan” (Integral Humanism) idea is the path forward for humanity to have a peaceful, joyful, and moral life.
Pandit Deendayal Upadhyaya’s thinking effectively fills the void of integrated and multi-dimensional attempts to envision the future of Bharat in a post-independence context. His “Ekatma Manav Darshan” philosophy gives us a well-organised and well-thought-out corpus of philosophy influenced by universal values of the eternal tradition of Bharatiya thinking. Deendayal Upadhyaya works hard to reconcile the all-time cultural and ethical tradition of spirituality, morality, and acceptance of varied viewpoints with modern democratic instruments. He also attempts to offer the fundamentals of dialogue, discussion, debate, and discourse in a contemporary form with classical underpinnings.
Understanding the true meaning of the terms Nation and Bharatmata “When a group of people lives with a goal, an ideal, a mission, and regards a specific piece of land as motherland, the group constitutes a nation.” There is no nation unless both the ideal and the motherland are present.”
As a result, the word Bharat connotes merely a territory, whereas ‘Bharat Mata’ connotes a special, united awareness that builds a bond between the land and the occupants, and in this context, the concept of homeland or Janma Bhumi is culturally specific in Bharat. The nation is conceived as a mother, not as a simple mass of territory, but as a living entity working through her sons and daughters and accomplishing her mission via them. This concept expresses the dwellers’ highest ideal of love and loyalty to the land as mother. According to Deendayal Upadhyaya ji, the idea of Ekjan’, one people, one nation, embodies people’s solidarity with the land in which they live. To him, Ekjan is a living organism.
Human and humanity development, according to Pandit Deendayal Upadhyaya ji
In his ‘Arthayam,’ he advocates for the growth of both agriculture and industry. Deendayal Upadhyaya ji emphasises the importance of the seven ‘M’s for establishing and properly developing the industry: man, material, money, motive power, management, market, and machine. He creates an integrated indigenous development model, which is critical for the growth of Indian society due to its unique circumstances. He desires not just the material progress of man but also his spiritual advancement. Deendayal Upadhyaya ji deserves credit for improving Indian thought with his “Ekatma Manav Darshan” ideology, which aspires to man’s total social, political, economic, and spiritual development. His “Ekatma Manav Darshan” ideology is also very important since it strives to balance the interests of an individual, society, mankind, and the entire planet. Deendayal Upadhyaya ji believes that man is a tattva (element) complex. “Body, mind, intelligence, and soul–these four make up an individual,” he explains. Because they are integrated and intertwined, these four elements cannot be viewed separately. Man’s advancement entails the balanced growth of the entities dwelling in the body. He emphasises the importance of the body for man’s growth and emphasises that satisfying bodily demands is required for self-realisation. According to Indian belief, the human body is composed of five elements: Earth, water, fire, air, and sky. All consumable and necessary items and materials for individuals are derived only from the Earth. The human body’s last destination is also Earth. The Amrit (nectar) and Visha (poison) are both derived from the soil, as are water, fire, and life. As a result, the Earth is known as”रत्न गर्भा वसुंधरा” This is why the Earth is referred to as Mata (Mother) in Bharatiya Dharma. According to the Vedic hymn: माता भूमिः पुत्रो अहं पृथिव्याः The way we look at Mother Nature fundamentally changes our behavior and attitude toward other living and non-living species.
Individuals and societies, as well as individuals and the world, all occupy the “Brahmand”. The integrity of the person and the universe will inevitably pave the way for the integrity of the individual and the supreme. Keeping this natural integrity among these elements in mind, Pandit Deendayal Upadhyaya offers an entirely different perspective on analysing social life.
Although it should be noted that Deendayal Upadhyaya ji himself argued that neither those who reject everything that originated in Bharat nor those who accept everything that originated in Bharat are correct, Neither those who argue that we must return to the past and resume from there will be accepted. Both of these points of view represent partial truths. He contended that a cure tailored to the sickness in each location must be developed. As a result, it is neither practicable nor prudent to embrace foreign issues in their entirety in our country. It will not help you achieve happiness and prosperity.” He goes on to remark, “We must absorb the knowledge and gains of the entire humanity in terms of eternal principles and truths.” Those that originated in our midst must be clarified and adapted to changing times, while those that we adopt from other communities must be suited to our circumstances.
Deendayal Upadhyaya has addressed a wide range of issues, including secularism, majoritarianism, Dharma to society, state to individual, market to profit, nation to nationalism, democracy to culture, constitution to decentralisation, legislature to Judiciary, education to employment, Bharatiya to Swadeshi, and many others. As a result, he seeks to address the majority of contemporary challenges while also providing an alternative perspective on remedies. His theories are perfectly suited to transforming the current language of conflict resolution and confronting the challenges of nation-building. More and more serious attempts at analysing Deendayal Upadhyaya’s body of thought are required.
Pandit ji explains why Dharma Rajya is essential
The government does not have absolute power in a Dharma Rajya. Dharma binds it. We have always placed our trust in Dharma. There is currently a debate. Whether Parliament or the Supreme Court is supreme, and whether the Legislature or the Judiciary is superior. This debate over whether the left or right hand is more important. The Legislature and the Judiciary are both branches of the government. Both have distinct roles to play. Each is supreme in its own sphere. It would be a mistake to prioritise one over the other. Nonetheless, legislators assert, “We are higher.” Members of the Judiciary, on the other hand, claim to have greater authority because they interpret the laws passed by the legislature. The legislature claims to have delegated authority to the Judiciary. The legislature has the authority to amend the Constitution if required. As a result, it asserts sovereignty. They are now discussing constitutional modifications since the Constitution bestows powers. However, I believe that even if the Constitution is amended by a majority vote, if done with selfish motives, it will be against Dharma. In reality, the Legislature and the Judiciary are on the same level. Neither the Legislature nor the Judiciary are superior. Dharma is superior to both. The legislature, as well as the Judiciary, shall be required to act in accordance with Dharma. Dharma will define the boundaries of both. None of the three branches of government, the legislature, the Judiciary, or the people, are supreme. Some will say, “Why? People are in charge. They choose.” However, even the people are not sovereign because they have no right to act against Dharma.
It is no coincidence that the common available venue in pre-independence Bharat for addressing numerous issues of social-political life evolved into a political party seeking elections for power. This political party, like others, became predisposed to one particular school of thought in order to retain political power and to stabilise its influence and following, which led to being intolerant of alternative opinions prevalent in post-independence Bharat. It’s also worth noting that any concept that differed from the ruling class was frequently labelled as fascist, fundamentalist, or backward. In Bharat, social scientists could not find the guts to examine any point of view that did not align with the current ruling class. Assigning the infamous adjective of fascist to political ideologies that do not align with the ruling political ideology has become a political fashion in our country since independence, and the natural corollary of all of this has been the one-sided and blatantly partial nature and profile of academic manifestations of socio-political thinking in Bharat. As a result, the transition ofDeendayal Upadhyaya’s ji idea of integral humanism from party offices and meetings to academic discourse is a noteworthy phenomenon.
The book will address Pandit ji’s thorough teachings, foreign specialists’ perspectives on his teachings, and how Bharat should proceed in Amrit Kal based on Pandit ji’s teachings. On his birth anniversary, it will be issued on September 25, 2023.
Comments